Introduction to Isaiah

Historical Background

‘Isaiah’s ministry spanned the period from his call vision (about 740 B.C.) until the last years of Hezekiah (716-687) or the early years of Manasseh (687-642). The prophet lived during the reigns of the Judean kings Uzziah, Jotham, Ahaz, Hezekiah, and perhaps the first years of Manasseh. He was contemporary with the last five kings of Israel: Menahem, Pekahiah, Pekah, and Hosea.’ (Holman)

‘In Isaiah’s time the great military power that threatened the Palestinian states was Assyria. In much of the book that now bears the name of Isaiah, the reigning power was Babylon, which did not rise to power until after 625 B.C., over 50 years after Isaiah’s death. Some Bible students think that the writings that reflect the Babylonian period may be the work of the disciples of Isaiah, who projected his thought into the new and changed situation of the Babylonian world. Others would say in the Spirit Isaiah was projected supernaturally into the future, thus able to know even the name of Cyrus, King of Persia (44:28; 45:1).’ (Holman)

Isaiah the Prophet

‘Isaiah, the son of Amoz, was born in Judah, no doubt in Jerusalem, about 760 B.C. He enjoyed a significant position in the contemporary society and had a close relationship with the reigning monarchs. His education is clearly evident in his superb writing that has gained him an eminence in Hebrew literature hardly surpassed by any other. He had a thorough grasp of political history and dared to voice unpopular minority views regarding the state and the economy. His knowledge of the religious heritage of Israel and his unique theological contributions inspire awe. He was alive to what was transpiring in the court, in the marketplace, in high society with its shallowness, and in the political frustrations of the nation.’ (Holman)

‘The prophet was married and was the father of two sons whose names symbolized Isaiah’s public preaching: Mahershalalhashbaz (= the spoil speeds; the prey hastes), a conviction that Assyria would invade Syria and Israel about 734 B.C., and Sherajashub (a remnant shall return), a name that publicized his belief in the survival and conversion of a faithful remnant in Israel (Isa.1:9; 7:3; 8:1,4; 10:20-23).’ (Holman)

Isaiah’s Message

‘Isaiah inveighed against the errant nation of Judah (Isa.1:2-9; 2:6-22; 3:1-4:1) even using the guise of a love song (5:1-7). He pronounced six “woes” on the immoral nation. His wrath also attacked Israel (Isa. 9:8-21; 28:1-29). Among other travesties, Judah was rebellious, evil, iniquitous, alienated, corrupters, a sick people, unfilial in attitude, purposeless in their excessive religiosity, idolaters, proud ones whose land was filled with esoteric charlatans, brass in their defection, thankless and unappreciative, drunkards, monopolists of real estate, wise in their own eyes, morally indiscriminate. The character of true religion was absent; they needed to desist from evil, to learn to do good, to seek justice, correct oppression, defend the fatherless, plead for the widow (Isa. 1:17).’ (Holman)

‘Though the indictments were severe, Isaiah still held out the hope of forgiveness to the penitent (Isa.1:18-31) and pointed to days coming when God would establish peace (Isa. 2:1-4; 4:2-6). He promised the Messiah, the son of David, who would assume the chief role in the fulfillment of the Abrahamic-Davidic covenantal promises (Isa. 9:2-7; 11:1-9).’ (Holman)

‘Isaiah is remembered for his magnificent conception of God. The thrice-repeated term “holy” is equivalent to holiness to the nth or infinite degree (6:3). Yahweh is Lord of all, King of the universe, the Lord of history who exhibits His character in righteousness, that is, in self-consistent acts of rightness (Isa. 5:16). The prophet criticized the vanity and meaninglessness of religion’s pride. He demanded social and religious righteousness practiced in humility and faith. He strongly affirmed God’s plans that would not lack fulfillment, announcing that the Assyrian king was but the instrument of God and accountable to Him. He stressed, too, the Day of Yahweh, a time when the presence of God would be readily discoverable in human history. Isaiah was certain that a faithful remnant would always carry on the divine mission (Shearjashub, Isa.1:9). The messianic hope was considered the blueprint of history fulfilled, the hope of humankind toward which all creation moves.’ (Holman)

The theological emphases of Isaiah have been identified as follows:-

1.  God as the Holy One of Israel.  This is a favourite designation for God.  God’s command to his people was to ‘be holy as I am holy.’  Isaiah’s attitude was no doubt shaped by his own overwhelming experience when he received his call, Isa 6.
2.  God as Saviour and Redeemer.  It is the very moral perfection of God that means that he will be faithful to his promises.  He will not utterly abandon his people, but will be their Saviour and Redeemer.  Isaiah’s own name (‘Yahweh will save’) reflects this emphasis.  The Lord deliver his people from their enemies.  More of a father to them than Abraham, Isaac, or Jacob, the Lord would have compassion on his children, Isa 63:16.
3.  The Remnant Theme.  How can God be both the Holy One of Israel and her Saviour and Redeemer?  How can justice and mercy be reconciled?  This tension is addressed through the remnant theme.  The remnant is the group of people that who pass through the God’s judgement on sin and, purged and purified, inherit the promises afresh.
4.  The Servant of the Lord.  Debate has centred on whether the Servant is a group (such the nation of Israel) or an individual (such as the prophet himself, or Cyrus, or the Messiah).  Perhaps the debate is a dead-end.  The remnant theme itself points forward to the restoration period.  But even the remnant was guilty and faithless in many ways.  As Christians, we can readily identify Christ as a remnant of one: he committed no sin (Isa 53:9/1 Pet 2:22); he underwent divine judgement for sin (on the cross); endured an exile (three days forsaken by God in the grave); and experienced a restoration (resurrection) to life as the foundation of a renewed Israel, inheriting the promises of God afresh.  ‘As the remnant restored to life, he becomes the focus of the hopes for the continuedexistence of the people of God in a new kingdom, a new Israel of Jew and Gentile alike.  As the nucleus of a renewed Israel, Christ summons the “little flock” that will receive the kingdom (Dan 7:22,27; Lk 12:32) and appoints judges for the twelve trbes of Israel in the new age (Mt 19:28; Lk 22:30).  The church is viewed as the Israel of that new age (Gal 6:16), the twelve tribes (Jam 1:1), “a chosen race, a royal priesthood, a holy nation, God’s own people” (Ex 19:6; 1 Pet 2:9).’
5.  The Spirit of the Lord.  As in the rest of the OT, the Spirit of the Lord is the spirit that inspires and enables the prophets.  But the Spirit also brings order to chaos; re-creation to a desolate land.
6.  God’s Rule Over History.  The Lord who reveals his plans to his prophets rules over the course of history to achieve his purposes.  Just as he has announced and fulfilled his purposes in the past, so he can be trusted to do so in the future.  His wise and effective rule is in sharp contrast to pathetic schemes of the gods and idols of the nations.